SHORT VERSES. Kesa (Robe) Verse (Chanted three times, 2x in Japanese, 3 rd time in English) Universal Dedication (English)

Transcription

1 SHORT VERSES Kesa (Robe) Verse (Chanted three times, 2x in Japanese, 3 rd time in English) Dai sai gedap-puku musō fuku den e hi bu nyorai kyo ko do shoshu jo How great, the robe of liberation, a formless field of benefaction! Wrapping ourselves in buddha s teaching, we free all living beings. Universal Dedication (English) All buddhas throughout space and time, All honored ones, bodhisattvas, mahasattvas, Wisdom beyond wisdom, maha prajna paramita Universal Dedication (Japanese) Ji Ho San Shi I Shi Fu Shi Son Bu Sa Mo Ko Sa Mo Ko Ho Ja Ho Ro Mi Four Bodhisattva Vows Beings are numberless; I vow to free them. Delusions are inexhaustible; I vow to end them. Dharma gates are boundless; I vow to master them. The buddha way is unsurpassable; I vow to attain it. Page A-1

2 Gatha of Atonement (3 times) All harmful karma ever committed by me since of old, On account of my beginningless greed, anger, and ignorance, Born of my body, mouth, and thought, Now I atone for it all. Three Refuges Prayer Ji ki-e butsu. To gan shujō tai ge dai do hotsu mujō-i. Ji ki-e ho. To gan shujō jin nyu kyo zo chi-e nyo kai. Ji ki-e so. To gan shujō tōri daishu is-sai mu ge. I take refuge in buddha. May all beings embody the great way, resolving to awaken. I take refuge in dharma. May all beings deeply enter the sutras, wisdom like an ocean. I take refuge in sangha. May all beings support harmony in the community, free from hindrance. Prostrations Verse The nature of that which can be and is worshiped is empty and still. One s own body and the body of the other are in essence not two. May we together with all beings obtain liberation, giving rise to the supreme intention and relying on the ultimate truth. Page A-2

3 HARMONY OF DIFFERENCE AND SAMENESS Chant leader alone Harmony of Difference and Sameness All together The mind of the great sage of In di a is in ti mate ly trans mit ted from west to east. While hu man fa cul ties are sharp or dull, the way has no nor thern or sou thern an ces tors. The True source shines clear in the light; the branch ing streams flow on in the dark. Grasp ing at things is sure ly de lu sion; ac cor ding with same ness is still not en ligh ten ment. D All the ob jects of the sen ses in ter act and yet do not. In ter act ing brings in volve ment. Oth er wise, each keeps its place. Sights var y in qual i ty and form, sounds dif fer as pleas ing or harsh. Re fined and com mon speech come to geth er in the dark, clear and mur ky phra ses are dis tin guished in the light. The four el e ments re turn to their na tures just as a child turns to its mo ther; Fire heats, wind moves, wa ter wets, earth is so lid. Eye and sight, ear and sound, nose and smell, tongue and taste; Thus with each and eve ry thing, de pen ding on these roots, the leaves spread forth. Trunk and bran ches share the es sence re vered and com mon, each has its speech. In the light there is dark ness, but don t take it as dark ness; In the dark there is light, but don t see it as light. Light and dark op pose one an o ther like the front and back foot in walk ing. Each of the myriad things has its mer it, ex pressed ac cord ing to func tion and place. Phe nom e na ex ist; box and lid fit; prin ci ple res ponds; ar row points meet. Hea ring the words, un der stand the mean ing; don t set up stand ards of your own. Page A-3

4 If you don t un der stand the way right be fore you, how will you know the path as you walk? Pro gress is not a mat ter of far or near, but if you are con fused, moun tains and riv ers block your way. + I re spect ful ly urge you who stu dy the mys ter y, do + not pass your days and nights in vain. Page A-4 THE PRECIOUS MIRROR SAMADHI Chant leader alone The Precious Mirror Samadhi All together The dhar ma of thus ness is in ti mate ly trans mit ted by budd has and an ces tors; Now you have it; pre serve it well. D A sil ver bowl filled with snow; a he ron hid den in the moon. Tak en as sim i lar, they are not the same; not dis ting uished, their pla ces are known. The mean ing does not re side in the words, but a pi vo tal mo ment brings it forth. Move and you are trapped; miss and you fall in to doubt and va cil la tion. Turn ing a way and touch ing are both wrong, for it is like mas sive fire. Just to por tray it in lit er ar y form is to stain it with de file ment. In dark est night it is per fect ly clear; in the light of dawn it is hid den. It is a stan dard for all things; its use re moves all suf fer ing. Though it is not con struct ed, it is not be yond words. Fac ing a pre cious mir ror, form and re flec tion be hold each o ther. You are not it, but in truth it is you. Like a new born child, it is ful ly en dowed with five as pects: No go ing, no com ing, no a ris ing, no a bid ing; A ba by bab bles - is an y thing said or not?

5 In the end it says no thing, for the words are not yet right. In the Il lum in a tion hex a gram, ap par ent and real in ter act, Stacked to geth er they be come three, the per mu ta tions make five, Like the taste of the five-fla vored herb, like the five-pronged vaj ra. Won drous ly em braced with in the real, drum ming and sing ing be gin to ge ther. Pen e trate the source and trav el the path ways; em brace the ter ri to ry and trea sure the roads. You would do well to re spect this; do not ne glect it. Na tral and won drous, it is not a mat ter of de lu sion or en light en ment. With in cau ses and con di tions, time and sea son, it is ser ene and il lu min a ting. So mi nute it ent ers where there is no gap, so vast it tran scends all di men sion. Just a hair s breadth s dev i a tion, and you are out of tune. Now there are sud den and gra du al, so teach ings and ap proa ches a rise. With these mat ters dis tin guished, each has its stand ard, Ma stered or not, re al i ty con stant ly flows. Out side still and in side trem bling, like teth ered colts or cow er ing rats, The an cient sa ges grieved for them, and of fered them the dhar ma. Led by their in vert ed views, they take black for white. When in vert ed think ing stops, the af firm ing mind na t ral ly ac cords. If you want to fol low in the anc ient tracks, please ob serve the sa ges of the past. One on the verge of re al i zing the bud dha way con tem pla- ted a tree for ten long kal pas, Like a bat tle-scarred ti ger, like a horse with shanks gone gray. Be cause some are vul gar, jewel ed ta bles and or nate robes; Be cause some are wide-eyed, cats and white ox en. With a great arch er s skill one can hit the mark at a hund red yards, But ar rows meet ing head on, how could it be a mat ter of skill? Wood en man starts to sing; stone wo man gets up danc ing. Page A-5

6 It is not reached by feel ings or con scious ness, how could it in volve de lib er a tion? Min is ters serve their lords, chil dren o bey their par ents; Not o bey ing is not fil i al, fail ure to serve is no help. With prac tice hid den, fun ction se cret ly, like a fool, like an i di ot; + Just to do this con tin u ous ly + is called the host with in the host. All together LINEAGE OF DHARMA ANCESTORS Bi bashi Buddha, Great Teacher Shiki Buddha, Great Teacher Bi shafu Buddha, Great Teacher Kuru son Buddha, Great Teacher Kuna gon muni Buddha, Great Teacher Kashō Buddha, Great Teacher Shakya muni Buddha, Great Teacher Great Teacher Maka ka shō (Mahākāshyapa) Great Teacher Anan da (Ānanda) Great Teacher Shōna wa shu (Shānavāsa) Great Teacher Ubaki kuta (Upagupta) Great Teacher Dai taka (Dhrītaka) Great Teacher Mi shaka (Micchaka) Great Teacher Bashu mit ta (Vasumitra) Great Teacher Butsu da nan dai (Buddhanandi) Great Teacher Fuda mit ta (Buddhamitra) Great Teacher Bari shiba (Pārshva) Great Teacher Funa ya sha (Punyayashas) Great Teacher Ana botei (Ashvaghosa) Great Teacher Kabi mora (Kapimala) Great Teacher Na gya ra juna (Nāgārjuna) Great Teacher Kana dai ba (Kānadeva) Great Teacher Rago rata (Rāhulata) Great Teacher Sō gya nan dai (Sanghanandi) Page A-6

7 Great Teacher Kaya sha ta (Gayāshata) Great Teacher Kumo rata (Kumārata) Great Teacher Sha yata (Jayata) Great Teacher Ba shu ban zu (Vasubandhu) Great Teacher Manu ra (Manorhita) Great Teacher Kaku ro kuna (Haklenayashas) Great Teacher Shishi bodai (Āryasimha) Great Teacher Basha shita (Basiasita) Great Teacher Funyo mit ta (Punyamitra) Great Teacher Hann ya tara (Prajñātāra) Great Teacher Bodai daruma (Bodhidharma) Great Teacher Tai so Eka (Dazu Huike) Great Teacher Kanchi Sō san (Jianzhi Sengcan) Great Teacher Dai i Dō shin (Dayi Daoxin) Great Teacher Daiman Kō nin (Daman Hongren) Great Teacher Dai kan Enō (Dajian Huineng) Great Teacher Seigen Gyō shi (Qingyuan Xingsi) Great Teacher Seki tō Kisen (Shitou Xiqian) Great Teacher Yaku san Igen (Yaoshan Weiyan) Great Teacher Un gan Don jō (Yunyan Tansheng) Great Teacher Tō zan Ryō kai (Dongshan Liangjie) Great Teacher Un go Dō yō (Yunyu Daoying) Great Teacher Dō an Dō hi (Tongan Daopi) Great Teacher Dō an Kan shi (Tongan Guanzhi) Great Teacher Ryō zan En kan (Liangshan Yuanguan) Great Teacher Tai yō Kyō gen (Dayang Jingxuan) Great Teacher Tō su Gisei (Touzi Yiqing) Great Teacher Fuyō Dō kai (Furong Daokai) Great Teacher Tan ka Shijun (Danxia Zichun) Great Teacher Chō rō Sei ryō (Changlu Qingliao) Great Teacher Ten dō Sō kaku (Tiantong Zongjue) Great Teacher Set chō Chikan (Xuedou Zhijian) Great Teacher Ten dō Nyojō (Tiantong Rujing) Great Teacher Ei hei Dō gen Great Teacher Ko un Ejō Page A-7

8 Great Teacher Tet tsū Gikai Great Teacher Kei zan Jō kin Great Teacher Mei ho So tetsu Great Teacher Shu gan Do chin Great Teacher Tetsu zan Shi kaku Great Teacher Kei gan Ei sho Great Teacher Chuzan Ryo hun Great Teacher Gisan To nin Great Teacher Sho gaku Ken ryu Great Teacher Kinen Ho ryu Great Teacher Tei shitsu Chisen Great Teacher Kokei Sho jun Great Teacher Ses so Yu ho Great Teacher Kai ten Genju Great Teacher Shu zan Shun sho Great Teacher Cho zan Sen yetsu Great Teacher Fuku shu Kochi Great Teacher Mei do Yu ton Great Teacher Haku ho Gen tekki Great Teacher Ges shu So ko Great Teacher Man zan Do haku Great Teacher Gek kan Giko Great Teacher Dai yu Es sho Great Teacher Kegon So kai Great Teacher Sho un Tai zui Great Teacher Nichi rin To go Great Teacher Son no Kyo do Great Teacher So gaku Rei do Great Teacher Dai shun Ben gyu Great Teacher Koho Haku gan Great Teacher Kei do Chisan Great Teacher Ho un Jiyu WOMEN DHARMA ANCESTORS All together Prajna Paramita, Great Teacher Maha Māyā, Great Teacher Ratna vati, Great Teacher Shrī mālā, Great Teacher Nāga Deva, Great Teacher Pra bhūtā, Great Teacher Great Teacher Maha Pajā patī Great Teacher Khe ma Great Teacher Punnika Great Teacher Pata chara Great Teacher Bhad da Great Teacher Dhamma dinnā Great Teacher Su manā Great Teacher Kisa go tami Great Teacher Su bhā Great Teacher Dhammā Great Teacher Suk kā Great Teacher Up pala vannā Great Teacher Dzung Chr (Zongchi) Page A-8

9 Great Teacher Shr ji (Shiji) Great Teacher Ling Sying po (Ling Xingpo) Great Teacher Ling jau (Lingzhao) Great Teacher Lyou Tye mo (Liu Tiemo) Great Teacher Mo shan Lyau ran (Moshan Liaoran) Great Teacher Myau syin (Miaoxin) Great Teacher Hwei gwang (Huiguang) Great Teacher Hwei wen (Huiwen) Great Teacher Fadeng (Fadeng) Great Teacher Gung shr Dau ren (Kongshi Daoren) Great Teacher Wen jau (Wenzhao) Great Teacher Yu Dau po (Yu Daopo) Great Teacher Myau dau (Miaodao) Great Teacher Zen shin Great Teacher Kō myō Great Teacher Sei shi Great Teacher Ryō nen Great Teacher Shō gaku Great Teacher Egi Great Teacher Mugai Nyo dai Great Teacher Kaku zan Shidō Great Teacher E kan Dai shi Great Teacher Myō shō En kan Great Teacher Kon tō Ekyū Great Teacher Moku fu So nin Great Teacher Shō taku Great Teacher Yō dō Great Teacher E shun Great Teacher Dai tsu Bun chi Great Teacher Ryō nen Gensō Great Teacher Tei jitsu Great Teacher Ohashi Great Teacher Ten myō Jōr in Great Teacher Naga sawa So zen Great Teacher Ken dō Koji ma Great Teacher Yo shida E shun Great Teacher E ryu Jo kei (Ruth Fuller Sasaki) Great Teacher Myo on (Maurine Stuart) Great Teacher Ges shin Myo ko (Prabhasa Dharma Cheney) Great Teacher Ho un Jiyu (Jiyu Kennett) Page A-9

10 HEART OF GREAT PERFECT WISDOM SUTRA Chant leader alone Heart Of Great Perfect Wisdom Sutra All together A va lo ki tesh var a Bod hi sat tva, when deep ly prac tic ing praj na par a mi ta, clear ly saw D that all five ag gre gates are emp ty and thus re lieved all suf fer ing. Sha ri pu tra, form does not dif fer from emp ti ness, emp ti ness does not dif fer from form. Form it self is emp ti ness, emp ti ness it self form. Sen sa tions, per cep tions, for ma tions, and con scious ness are al so like this. Sha ri pu tra, all dhar mas are marked by emp ti ness; they nei ther a rise nor cease, are nei ther de filed nor pure, nei ther in crease nor de crease. There fore, giv en emp ti ness, there is no form, no sen sa tion, no per cep tion, no for ma tion, no con scious ness; no eye, no ear, no nose, no tongue, no bo dy, no mind; no sight, no sound, no smell, no taste, no touch, no ob ject of mind; no realm of sight, down to no realm of mind con scious ness. There is nei ther ig nor ance nor ex tinc tion of ig nor ance, down to nei ther old age and death, nor ex tinc tion of old age and death; no suf fer ing, no cause, no ces sa tion, no path; no know ledge and no at tain ment. With no thing to at tain, a bod hi sat tva re lies on praj na par a mi ta, and thus the mind is with out hind rance. With out hind rance, there is no fear. Far be yond all in ver ted views, one real i zes nir va na. All bud dhas of past, pres ent, and fu ture re ly on praj na par a mi ta and there by at tain un sur passed, com plete, per fect en light en ment. There fore, know the praj na par a mi ta as the great mir a cu lous man tra, the great bright man tra, the su preme man tra, the in comp ra ble man tra, which re moves all suf fer ing and is true, not false. There fore we pro claim the praj na par a mi ta man tra, the man tra that says: Ga te Ga te + Par a ga te Par a sam ga te + Bod hi Sva ha. Page A-10

11 HEART SUTRA in Sino-Japanese Chant leader alone Maka Hannya Haramita Shingyo All together Kan ji zai bo sa gyo ji han nya ha ra mi ta ji. Sho ken D go on kai ku do is sai ku yaku. Sha ri shi, shiki fu i ku, ku fu i shiki, shiki soku ze ku, ku soku ze shiki, ju so gyo shiki, yaku bu nyo ze. Sha ri shi, ze sho ho ku so, fu sho fu metsu, fu ku fu jo, fu zo fu gen ze ko ku chu. Mu shiki mu ju so gyo shiki, mu gen ni bi ze shin ni, mu shiki sho ko mi soku ho mu gen kai nai shi mu i shiki kai, mu mu myo yaku, mu mu myo jin. Nai shi mu ro shi yaku, mu ro shi jin. Mu ku shu metsu do, mu chi yaku mu toku. I mu sho toku ko. Bo dai sat ta, e han nya ha ra mi ta ko shin mu kei ge, mu kei ge ko mu u ku fu. On ri is sai ten do mu so ku gyo ne han. San ze sho butsu e han nya ha ra mi ta ko toku a noku ta ra san myaku san bo dai. Ko chi han nya ha ra mi ta ze dai jin shu, ze dai myo shu, ze mu jo shu, ze mu to do shu, no jo is sai ku, shin jitsu fu ko. Ko setsu han nya ha ra mi ta shu soku setsu shu watsu; gya tei gya tei + ha ra gya tei hara so gya tei, + bo ji sowa ka han nya shin gyo. Page A-11

12 UNIVERSAL GATEWAY OF COMPASSION Adapted from the Universal Gateway chapter of the Lotus Sutra (Kanzeon is the bodhisattva of compassion) Chant leader alone Universal Gateway of Compassion All together Bod hi sat tva In fi nite Thought asked a ques tion in verse: World-ho nored One, of won drous form, I in qui re ag ain of that bud dha-child: what are the caus es of her name, Re gar ding the Cries of the World? D The Ho nored One, of won drous form, Re plied in verse to In fi nite Thought: Lis ten to the deeds of Kan ze on, who apt ly re sponds in ev ery quar ter. With vast pledge as deep as oc eans, Through out kal pas be yond reck on ing, she served ma ny thou sands of mil lions of bud dhas, bring ing forth this great pure vow. For you I ex plain it brief ly: Hear ing the name or see ing the form of Kan ze on with mind ful re mem brance is not in vain, for the woes of ex is tence can thus be re lieved. When liv ing be ings suf fer hard ships, Burd ened by im meas rab le woes, the pow er of Kan ze on s won dr ous wis dom can re lieve the suf ring of the world. Page A-12

13 Ful ly en dowed with mi ra cu lous pow ers, Wide ly prac tic ing wis dom and skill ful means, in eve ry land and in all di rec tions, in no realm does she not ap pear. In all the var i ous ev il des tin ies, of hell be ings, hun gry ghosts, and an i mals, the suf rings of birth, old age, sick ness, and death, are gra dual ly re lieved by Com pas sion. Oh you of the true gaze, of the pure gaze, of the gaze of broad and great wis dom, of the com pas sion ate gaze and the gaze of good will, ev er longed for, ev er re vered. Un blem ished, ser ene ra di ance, Be ne vo lent sun, dis pel ling all gloom, Com pas sion can sub due the wind and fi re of woes, Clear ly il lum i na ting the world. The pre cepts of com pas sion roar like thun der, the kind heart won drous as great clouds, pour ing dhar ma rain of sweet dew, quench ing all flames of troub ling pas sion. The wond rous voice of Com pas sion, Brah ma-voice, voice of the roll ing tides, Sur pas ses ev ery sound with in all the world; There fore ev er keep it in mind. In each thought, with ne ver a doubt, Kan ze on, the pure sage, in pain, a go ny, or in death s dis tress, can pro vide a sure sup port. Page A-13

14 Ful ly en dowed with all vir tues, her eye of com pas sion be holds all be ings, + as sem bling a bound less o cean of hap pi ness; + thus, with rev rence, you should make pros tra tions. GREAT COMPASSION DHARANI (Dharanis are chants too old to translate) Chant leader alone Daihishin Dharani All together Namu kara tan no tora ya ya namu ori ya boryo ki chi shifu ra ya fuji sato bo ya moko sato bo ya mo ko kya runi kya ya D en sa hara ha e shu tan no ton sha namu shiki ri toi mo ori ya boryo ki chi shifu ra rin to bo na mu no ra kin ji ki ri mo ko ho do sha mi sa bo o to jo shu ben o shu in sa bo sa to no mo bo gya mo ha te cho to ji to en o bo ryo ki ru gya chi kya ra chi i kiri mo ko fuji sa to sa bo sa bo mo ra mo ra mo ki mo ki ri to in ku ryo ku ryo ke mo to ryo to ryo ho ja ya chi mo ko ho ja ya chi to ra to ra chiri ni shifu ra ya Page A-14

15 sha ro sha ro mo mo ha mo ra ho chi ri i ki i ki shi no shi no ora san fura sha ri ha za ha zan fura sha ya ku ryo ku ryo mo ra ku ryo ku ryo ki ri sha ro sha ro shi ri shi ri su ryo su ryo fuji ya fuji ya fudo ya fudo ya mi chiri ya nora kin ji chiri shuni no hoya mono shido ya moko shido ya shido yu ki shifu ra ya D nora kin ji mo ra no ra shira su omo gya ya so mo ko sobo moko shido ya shaki ra oshi do ya hodo mogya shido ya nora kin ji ha gyara ya mo hori shin gyara ya namu kara tan no tora ya ya + namu ori ya boryo ki chi shifu ra ya + shite do modora hodo ya so mo ko. Page A-15

16 DISASTER-PREVENTING DHARANI (Dharanis are chants too old to translate) Chant leader alone Shosai Myokichijo Dharani All together (3 times) No mo san man da moto nan oha ra chi koto sha sono nan D to ji to en gya gya gya ki gya ki un nun shifu ra shifu ra hara shifu ra hara shifu ra chishu sa chishu sa chishu + ri chishu ri sowa ja sowa ja + sen chi gya shiri ei [1 st & 2 nd times:] [3 rd time:] so mo ko. ENMEI JUKKU KANNON GYO Chant to Kanzeon, Bodhisattva of Compassion Chant leader alone Enmei Jukku Kannon Gyo All together Kan ze on Na mu Butsu Yo Butsu U In Yo Butsu U En Bu Po So En Jo Raku Ga Jo Cho Nen Kan ze on Bo Nen Kan ze on + Nen Nen Ju Shin Ki + Nen Nen Fu Ri Shin A-16

17 VICTOR S DHARANI Crown of the Victor Dharani (dharanis are chants too old to translate) Chant leader alone Butchō Sonshō Dharani All together (3 Times) No bo bagya ba tei tare roki ya hara chi bishi shu daya bo daya bagya ba tei tani ya ta D on bishu daya bishu daya sama sama san man da haba sha soha ran da gyachi gyagya no soba han ba bishu tei abi shin sha to man sogya ta hara hasha no a miri ta bi sei ke maka man dara ha dai a kara a kara ayu san dara ni shuda ya shuda ya gyagya no bishu tei usha nisha bisha ya bishu tei saka sara ara shin mei san soni tei sara ba tata gya ta baro gyani sata hara mita hari hora ni sara ba tata gya ta kiri ta ya chishu tan no chishu chi tei maka boda rei ba zara gya ya sugya ta no bishu tei sara ba hara da baya tori gyachi hari bishu tei hara chini hara daya a yoku shu tei san ma ya chishu chi tei mani mani maka mani tatan da boda kuchi hari shu tei biso bo da boji shu tei sha ya sha ya bisha ya bisha ya san mora san mora sara ba bo da chishu chi tei shu tei Page A-17

18 ba jiri ba zara gyara bei ba zara han ba D to ma ma shari ran sara ba sato ban nan shagya ya hari bishu tei sara ba gyachi hari shu tei sara ba tata gya ta shi sha mei san ma jin ba sa en to sara ba tata gya ta san ma jin ba sa chishu chi tei bo jiya bo jiya bibo jiya bibo jiya bo daya bo daya bibo daya bibo daya san man da hari shu tei sara ba tata gya ta [first and second time through] kiri ta ya chishu tan no chishu chi tei maka boda rei sowa ka bu cho son sho dhara ni [back to beginning] [last 3 rd time through] + kiri ta ya chishu tan no chishu chi tei + maka boda rei so wa ka. A-18